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Alexander of Alexandria
[2395] The first date is conjectural.
[2396] Elucidation I.
[2397] For liberal references, consult Hagenbach, Text-Book of the History of Doctrine; by all means using Professor Smith’s edition, New York, 1861.
[2398] For the matters touching the theology of the period, the student should prepare himself by consulting Waterland, History of the Athanasian Creed (Works, vol. iv., London), and Van Oosterzee, Christian Dogmatics, New York, 1874. I wonder that Professor Smith could, so unreservedly, commend Hagenbach.
[2399] [Here given Achilles; but I preserve unity of usage in this respect, the rather as Achilles is the name of a contemporary heretic.]
[2400] [i.e., in his great and final heresy. Of his former condemnation, see pp. 262–263, supra.]
[2401] H. E., i. 2.
[2402] [To which Achilles had admitted him. See p. 268, supra. In spite of the warnings, pp. 263–265, supra.]
Epistles on the Arian Heresy And the Deposition of Arius.
[2403] [a.d. 321.] Apud. Theodoritum, Hist. Eccl., book i. chap. 4.
I.—To Alexander, Bishop of the City of Constantinople.
[2404] [See p. 290, note 1, supra.]
[2405] Colluthus, being a presbyter of Alexandria, puffed up with arrogance and temerity, had acted as a bishop, and had ordained many priests and deacons. But in the synod that was assembled at Alexandria all his acts of ordination were rescinded; and those who had been ordained by him degraded to the rank of laymen.—Tr.
[2406] [Perhaps a quotation, and hence a token of verity as to what is narrated of Peter, p. 263, note 4, supra.]
[2407] It is inferred from these words that this letter of Alexander was written after the Synod of Alexandria in which Arius and his companion were condemned. But Alexander convened two synods of the bishops of Egypt against Arius and his friends.—Tr.
[2410] [The two tests, or criteria, of Arianism. The Arians affirmed (1) the formula ἐξ οὐκ ὄντων , and (2) the ἦν ποτε ὅτε οὐκ ἦν.
[2413] Ecclesiasticus 3.22. [Compare the canonical equivalent, Ps. cxxxi. 1.]
[2416] Ecclesiasticus 1.2.
[2420] Prov. viii. 30 (LXX.).
[2428] [a.d. 269.]
[2429] [By the canons three bishops were necessary to ordain one to the episcopate, nor was communion with fewer than these Catholic.]
[2430] [See p. 292, note 3, supra.]
[2445] Taken from the Works of St. Athanasius, vol. i. part i. p. 397, seqq., edit. Benedic. Paris, 1698.
[2446] [Elucidation II.]
[2447] [Imagining. Compare Hippolytus, vol. v. pp. 156 and 158, supra. This expression seems to have been a sort of formula.]
[2448] [See p. 290, note 1, supra.]
[2463] [See the signators to this decree in the subjoined fragment.]
[2468] [See p. 291, note 3, supra.]
[2469] [Note this name.]
[2470] Athanas. ibid., p. 396. On the deposition of Arius and his followers by Alexander, archbishop of Alexandria.
IV.—Epistle to Æglon, Bishop of Cynopolis, Against the Arians.
[2471] Two fragments from an epistle. St. Maxim., Theological and Polemical Works, vol. ii. pp. 152–155. Edit. Paris, 1675.
V.—On the Soul and Body and the Passion of the Lord.
[2472] Many writings of the ancients, as Cardinal Mai has remarked, may be disinterred from the Oriental manuscripts in the Vatican library, some of which have been brought to light by that eminent scholar. In an Arabic ms. he discovered a large portion of the following discourse by St. Alexander, the patriarch of Alexandria, which he afterwards met with entire in the Syrian Vatican manuscript 368. The Greek version being lost, Mai, with the assistance of the erudite Maronites, Matthæus Sciahuanus, and Franciscus Mehasebus, translated the discourse into Latin, and his version has been chiefly followed in the following translation. Of its genuineness there is no doubt, and it is quite worthy of a place among his other writings.
[2474] The passage, as far as to “rise again the third day from the dead,” is generally marked with inverted commas, and Mai remarks that it had been already brought to light by him under the name of the same Alexander, in the Spicileg. Roman., vol. iii. p. 699, amongst some extracts of the Fathers from the Arabic Vatican Codex, 101, in which is contained the celebrated Monophysite work entitled Fides Patrum. It is established therefore that this discourse was written in Greek by Alexander, and afterwards translated not only into the Syriac, but also into the Arabic language. [I have made this passage into a paragraph distinct from the rest.]
[2477] [Vol. iii. 58, this series. The patristic testimony is overwhelming and sufficient. See Africanus, p. 136, supra, and a full discussion of his statement in Routh, R. S., ii. p. 477.]
[2478] Hades.
VI.—The Addition in the Codex, with a Various Reading.
[2479] Here, again, we have this fact insisted on. See p. 301, note 4.
[2480] See, against Petavius and others, Dr. Holmes’s learned note, vol. iii. p. 628, Elucidation I.
[2481] Vol. iv. p. 343, this series; also Elucidation II. p. 382.
[2482] On Tertullian’s orthodoxy, see notes, vol. iii. p. 600, etc.
[2483] When we consider his refinements about the words substance, idea, image, etc., in the dispute with Celsus, while yet these terms were not reduced to precision, we cannot but detect his effort to convey an orthodox notion. Observe Dr. Spencer’s short but useful note, vol. iv. p. 603, note 3.
[2484] See vol. iv. p. 382, Elucidations I., II., and III.
II. (Since the body of the Catholic Church is one, etc., p. 296.)
[2485] Vol. v. p. 390, this series.
[2486] See the force of this spelling, p. 240, supra.
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